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सकारात्मक अहिंसा
पकरेंति पावं । [Sootrakritaangal, 12 (15)]. As the proposition is very important let us read the text :
दुहा चेयं सुयक्खायं, वीरियंति पवुच्चइ । किं नु वीरस्स वीरतं ? कहं चेय पवुच्च ई ? 1 ॥ कम्ममेगे पवेदेति, प्रकम्म वावि सुव्वया । एतेहिं दोहि ठाणेहिं जेहिं दीसंति माच्चिया ।। 2 ।।
पमायं कम्ममाहंसु, अप्पमायं तहाऽवरं । तन्मावा देसमो वावि, बालं पंडियमेव वा ।। 3 ।।
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एवं सकम्मवीरियं बालाणं तु पवेदितं । इत्तो प्रकम्मवीरियं पंडियाणं सुह मे ।। १ ।।
Two types of exertions have been propounded, what is exertion of bold and why is it so called ? Some say that one should exert, do activity, while others say that one should try hard to renounce all actions. People are seen divided into these two classes. But Bhagvan has said that (an actionless) pramadi incurs bondage whereas the position of an active but not pramadi may be otherwise. Therefore, the exertion which leads to bondage is wrong and one which does not lead to it, is desirable x x x Exertion of ignorants which results in bondage has thus been described, now hear the exertion of wise, which does not result in bondage but annihilates it.
Sootrakritaanga I, 8 (1-3; 8-9)
With all humility we bow to the above clearcut straight-forward solution of the problem which has engaged the pundits all over and all along. It is pitty that an intelligent man like Shankaracharya missed this analysis and took the extreme position of renunciation from all activity.
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